In 'Theologizing Friendship', the author aims to revitalize Jean Leclercq's defense of monastic theology, while expanding and qualifying some of the central theses expounded in Leclercq's magisterial 'The Love of Learning and the Desire for God'. The current work contributes to a revised and updated status quaestionis concerning the theological relationship between classical monasticism and scholasticism, construed in more systematic and speculative terms than those of Leclercq, rendered here through the lens of friendship as a theological topos. The work shares with Ivan Illich's 'In the Vineyard of the Text' the conviction that the rise of the Schools (Paris, Oxford, etc.) constitutes one of the greatest intellectual watersheds in the history of Western civilization: where Illich's ruminations are largely philosophical and particularly epistemological, the author's are theological and metaphysical. In his novel proposal that within the monastic and scholastic milieux there obtain parallel threefold analogies among friendship, reading, and theology, the author not only offers an original contribution to current scholarship, but gestures towards avenues for institutional self-examination much needed by the contemporary - modern and postmodern - Academy.

Jerome (c. 345-420) was one of the greatest biblical scholars of antiquity. He produced the first Latin translation of the Bible which was made not from Greek but directly from the Hebrew. This translation came to be called the Vulgate, the standard Bible of Latin Christendom. In this book, the author considers the origins of this project through an analysis of the "Quaestiones Hebraicae in Genesim", a commentary on the book of Genesis published at about the same time as the translation. He looks at Greek scholarship at the time of Jerome, and discusses to what extent Jerome's work represented a new departure. This book should be of interest to scholars and students of the Bible, especially of Old Testament texts and versions, classicist and patristic scholars of early Christianity, and historians of the medieval church.

Examines the rehabilitation over the past two decades of Bishop Nikolaj Velimirović (1881-1956), the controversial Serbian Orthodox Christian philosopher. Having been vilified by the former Yugoslav Communist authorities as a traitor, antisemite and a fascist, Velimirović has come to be regarded in Serbian society as a saintly figure and the most important religious person since medieval times. Byford charts the posthumous passage of Velimirović from 'traitor' to 'saint' and examines the complementary dynamics of repression and denial that were used to divert public attention from the controversies surrounding his life. Presents the first detailed examination of the way in which an Eastern Orthodox Church manages controversy surrounding the presence of anti-Semitism within its ranks and considers the implications of the continuing reverence of Nikolaj Velimirović for the persistence of antisemitism in Serbian Orthodox culture and Serbian society as a whole. The study is based on a detailed examination of the changing representations of Velimirović in the Serbian media and in commemorative discourse, as well as interviews with a number of prominent public figures who have been actively involved in the bishop's rehabilitation over the past two decades.

The huge changes in the landscape as a result of the Christian conversion of East Anglia are examined in this multi-disciplinary study. The conversion to Christianity of the Anglo-Saxon kingdom of East Anglia left huge marks on the area, both metaphorical and literal. Drawing on both the surviving documentary sources, and on the eastern region's rich archaeological record, this book presents the first multi-disciplinary synthesis of the process. It begins with an analysis of the historical framework, followed by an examination of the archaeological evidence for the establishment of missionary stations within the region's ruinous Roman forts and earthwork enclosures. It argues that the effectiveness of the Christian mission is clearly visible in the region's burial record, which exhibits a number of significant changes, including the cessation of cremation. The conversion can also be seen in the dramatic upheavals which occurred in the East Anglian landscape, including changes in the relationship between settlements and cemeteries, and thefoundation of a number of different types of Christian cemetery. Ultimately, it shows that far from being the preserve of kings, the East Anglian conversion was widespread at a grassroots level, changing the nature of the Anglo-Saxon landscape forever. Dr RICHARD HOGGETT is currently Coastal Heritage Officer with Norfolk County Council.

The impetus for this book was the startling realization that within early Christianity, which is characterised by healing, no women are explicitly commissioned to heal. The work begins with a search for the women who were healers in the Graeco-Roman world of the late Hellenistic and early Roman period, finding them honored in inscriptions, named by medical writers, and stereotyped by playwrights and other literateurs. What emerges, therefore, by the first century of the Common Era, is a world in which women functioned as healers as well as healed and that healing was a site of contestation in relation to gender. The interpretive lens brought to bear on the wide range of sources used in this study is a multi-dimensional one informed by feminism, post-colonialism and ecological studies.

The Byzantine Empire - the Christianized Roman Empire - very soon defined itself in terms of correct theological belief, 'orthodoxy'. The terms of this belief were hammered out, for the most part, by bishops, but doctrinal decisions were made in councils called by the Emperors, many of whom involved themselves directly in the definition of 'orthodoxy'. Iconoclasm was an example of such imperial involvement, as was the final overthrow of iconoclasm. That controversy ensured that questions of Christian art were also seen by Byzantines as implicated in the question of orthodoxy. The papers gathered in this volume derive from those presented at the 36th Spring Symposium of Byzantine Studies, Durham, March 2002. They discuss how orthodoxy was defined, and the different interests that it represented; how orthodoxy was expressed in art and the music of the liturgy; and how orthodoxy helped shape the Byzantine Empire's sense of its own identity, an identity defined against the 'other' - Jews, heretics and, especially from the turn of the first millennium, the Latin West. These considerations raise wider questions about the way in which societies and groups use world-views and issues of belief to express and articulate identity. At a time when, with the enlargement of the European Union, questions of identity within Europe are once again becoming pressing, there is much in these essays of topical relevance.

A history of holy wells from the pagan cult of water to the Christian wells of the middle ages, and including a full gazetteer. The holy well is the absolute combination of mystery and utility. There are hundreds of them still to be found, some easily, others with good maps. This useful book lists them all, and in so doing takes us into the realm of a still little-known spiritual area... It also leads us through many exceedingly interesting though remote areas of Celtic and English Christian history. RONALD BLYTHE [TABLET] Holy wells are an ancient and mysterious part of the landscape, yet have been the subject of little serious study. James Rattue has been fascinated by them for many years, and has now written the first general history of wells and their religious and cultural associations. He begins the story in the ancient world, exploring the archetypal motifs present in the cult of water, then traces the distinctive development of the holy well in England, examining pagan wells and their Christianisation, the role played byecclesiastical history and institutions, the importance of saints' cults, and the social functions of wells in the middle ages.

This book is at the interface between Visual Studies and Biblical Studies. For several decades, scholars of visuality have been uncovering the significance of everyday visual practices, in the sense of learnt habits of viewing and the assumptions that underpin them. They have shown that these play a key role in forming and maintaining relationships in religious devotion and in social life. The "Visual Studies" movement brought issues such as these to the attention of most humanities disciplines by the end of the twentieth century, but until very recently made little impact on Biblical Studies. The explanation for this "disciplinary blind-spot" lies partly in the reception of St Paul, who became Augustine's inspiration for platonising denigration of the material world, and Luther's for faith through "scripture alone." In the hands of more radical Reformers, the Word was soon vehemently opposed to the Image, an emphasis that was further fostered in the philologically-inclined university faculties where Biblical Studies developed.
Yet Paul's piety is visual as well as verbal, even aside from his mystical visions. He envisages a contemplative focus on certain this-worldly sights as an integral part of believers' metamorphosis into Christ-likeness. This theme runs through Romans, but finds its most concise expression in his correspondence with the Corinthians: "We all, with unveiled face, beholding in a mirror the glory of the Lord, are being metamorphosed into the same image, from glory to glory, as from the Lord, the Spirit" (2 Cor 3:18). Richly ambiguous and allegorical as this is, Paul shortly afterward defines an earthly site where this transformative, sacred gaze occurs. He insists that not mere death, but the death of Jesus is 'made manifest' in his suffering apostolic flesh. Rightly perceived, this becomes a holy spectacle for the sacred gaze, working life in those who behold in faith, but undoing those who see but do not perceive.

'I am a Christian' is the confession of the martyrs of early Christian texts and, no doubt, of many others; but what did this confession mean, and how was early Christian identity constructed? This innovative study sets the emergence of Christian identity in the first two centuries, as it is constructed by the broad range of surviving literature, within the wider context of Jewish and Graeco-Roman identity. It uses a number of models from contemporary constructionist views of identity formation to explore how what comes to be seen as 'Christian' literature creates a sense of what to be 'a Christian' means, and traces both continuities and discontinuities with the ways in which Jewish and Graeco-Roman identity were also being constructed through their texts. It seeks to acknowledge the centrality of texts in shaping early Christianity, historically as well as in our perception of it, while also exploring how we might move from those texts to the individuals and communities who preserved them. Such an approach challenges more traditional emphases on the development of institutions, whether structures or credal and ethical formulations, which often fail to recognize the rhetorical function of the texts on which they draw, and the uncertainties of how well these reflect the actual practice and experience of individuals and communities. While building on recent recognition of the diversity of early Christianity, the book goes on to explore the question whether it is possible to speak of a distinctive Christian identity across both the range of early texts and as a pressing historical and theological question in the contemporary world.

In A.D. 597, St Augustine arrived at Canterbury from Rome to preach the gospel to the English; in the same year St Columba died on Iona. Their activities were part of a longer pattern of Christian mission in and around the British Isles and extending to the Continent, that stretched over four hundred years. This book charts the story of this mission and outlines the theology and belief that emerged in the Church in Britain. It therefore embraces both the Celtic and Anglo-Saxon dimensions of that Church, highlighting notable saints such as Martin, Patrick, Gregory the Great, Bede and Boniface. The story ends with the mission of English Christians to Germany and the Low Countries and the work of Alcuin. The Revd Douglas Dales is Chaplain of Marlborough College and author of numerous books on Anglo-Saxon church history and theology as well as other topics, including 'Dunstan: Saint and Statesman' and 'Living through Dying: the spiritual experience of St Paul', both published by the Lutterworth Press. 'Dales concentrates on the fascinating lives of missionaries from 400 to 800 to illustrate their thought and motivation. He examines the theology of the early missionaries through critical analysis of their own works, letters and early lives.' Barbara Mitchell, History Today 'A clear and agreeable account, informed by much recent scholarship, of the conversion of Britain and Ireland, and the English missions to the Continent. This is History informed by theology, but theology remains in the background. A useful addition to the range of introductory guides to be recommended as it succeeds in displaying the history of conversion in Britain and Ireland as a continuous story.' T.M. Charles Edwards, English Historical Review

Jerome (AD c. 347-420) is best remembered as the author of the Vulgate translation of the Bible. But he was also an untiring letter-writer. Among the many letters which have survived are several written to friends who have suffered recent bereavement. In the most impressive of these, Letter 60, Jerome consoles Heliodorus, Bishop of Altinum in north-east Italy, on the early death of his young nephew Nepotianus. The letter is composed from a thoroughly Christian perspective; but it belongs to a tradition of consolatory literature that reaches far back into the pagan world. In this commentary, Professor Scourfield places the letter in the context of this consolatory tradition, showing how in the late fourth century a highly literate Christian author could take over pagan ideas and put them to Christian use. The commentary also includes a full discussion of matters of language and style, theology and exegesis, as well as the historical background. There is a freshly revised text, as well as a completely new translation of the Letter.

"This wonderfully researched and elegantly written book provides the reader with a compelling and trustworthy portrait of how the fathers of the church read the story of Adam and Eve. As Bouteneff tells that story we see that the tale of the fall is always contextualized within a narrative that celebrates the restoration and redemption of the human race."--Gary Anderson, professor of Old Testament, University of Notre Dame

""Beginnings" takes us back to the beginning of the scriptural creation narrative and to the beginning of the Christian appropriation of this narrative. The reader is initiated into precursors of the Christian tradition (especially the Septuagint and Philo) and then guided through the early Christian thinkers (especially Origen) whose writings underpin current theological reflection on Genesis 1-3. "Beginnings" allows twenty-first-century readers to wrestle with issues ranging from creation and the image of God to anthropology and gender--all in the context of the community of faith that found its beginning, middle, and end in Jesus Christ. Peter Bouteneff has done the church a valuable service in this focused study."--Joel C. Elowsky, managing editor, Ancient Christian Commentary on Scripture, Drew University

"The question of the origin of humankind and the cosmos has perhaps never been so hotly debated as nowadays, with 'evolution' and 'creationism' presenting themselves as polar opposites. In this fine book, Peter Bouteneff presents a carefully researched and scholarly reading of early Christian readings of the creation account in Genesis. What emerges is a range of interlocking insights into God's creative purpose and the human place in the cosmos. Genesis 1-3is seen as neither a myth nor an outdated scientific account, but a poem of creation, yielding deeper meanings upon closer ponderings. Bouteneff unveils the often surprising riches of our patristic inheritance with a rare intelligence and passion."--Andrew Louth, professor of patristic and Byzantine studies, University of Durham

The impact of the Norman conquest of Sicily and Southern Italy in the 11th and 12th centuries upon the society of that region forms the central theme of this text. It looks at the Norman relations with the Byzantine world, and includes several studies on the church. Several studies directly examine questions of continuity and change, both with regard to lay society and in a section devoted to the Church; others approach the subject more obliquely, through the analysis of contemporary historical writing, the documents and diplomatic of the Princes of Capua, and religious patronage. Throughout, they attempt to locate the conquerors within the context of the society they invaded, and within which they were only a minority.

The articles in this volume complement and continue work brought together on the author's previous collection, God's Decree and Man's Destiny. The first part, focusing on Augustine, is largely devoted to the Pelagian controversy, but also includes an examination of Augustine's concept of deification and other aspects of his theology. The following essays deal with early Christianity in Britain, and in particular with the work of St Cuthbert and Bede, and the patristic traditions on which they drew, while the final ones present reflections on the history of the Church in Late Antiquity.

The articles here deal with liturgical music. Two topics receive special attention: the curiously negative role that musical instruments play in ancient cult music and the development of ecclesiastical song in early Christianity. The first series of articles treats classical Greek ethical notions of instruments, the status of instruments in Temple and Synagogue, and the absence of instruments from early Christian and medieval church music. The next parts trace the psalmody and hymnody of the Christian tradition, from its roots in Judaism to the origins of Gregorian chant in 7th-century Rome. Throughout, the writings of the Christian Church fathers such as Augustine, Ambrose, Basil and John Chrysostom underpin the author's analysis and presentation.

As a minister of the Ostrogothic regime in the time of Theoderic, Cassiodorus had as brilliant a political career as any Roman of the late empire. Around 538 CE he published a collection of his state letters under the title of Variae (TTH 12), and disappeared from the public record. Half a century later, dying at his country estate in Calabria, he left behind the exemplars for another world of texts: that of the Christian universe of Scripture, now encompassing the Seven Liberal Arts. The grand plan of this new dispensation is contained in the two books of his Institutions of Divine and Secular Learning, a work which would be excerpted and copied in monasteries throughout the Latin Middle Ages. The Institutions appears here in the first new English translation in more than fifty years. The treatise On the Soul, which was originally published as the thirteenth book of the Variae, is included as an appendix. For a long while mistakenly revered as a saviour of classical civilization, in recent times more often dismissed as an anachronism, Cassiodorus emerges from this edition of the Institutions as an exceptional but nonetheless representative exponent of the learned Christian culture of later Latin Antiquity. The work will be of interest to historians of the late Roman empire and the early Christian church, medievalists, and students of the classical tradition.

Discipleship - that being a Christian is about learning and discovering, acting and responding, choosing and collaborating - is both a primordial Christian theme and a re-discovery of the mid-twentieth century. But how does one discover its meaning? For some it means programmes - like turning out a product, ignoring the individuality of each's path. Others emphasize the group, forgetting that every community's richness is valuing its members' diversity. Is discipleship the way of the loner and community-ignoring? But social beings learn discipleship in communities. Community is not simply the club of like-minded individuals but should model a new way of being. To uncover what discipleship means, we must read the New Testament with the awareness that how we see the world of the early Jesus followers is radically different from the inherited theological underpinning of many churches. Discipleship and Society in the Early Churches takes our historical awareness seriously, and examines what biblical, historical, and archaeological research can tell us about discipleship today.

The book should be seen in the context of Paul Bradshaw's earlier works: The Search for the Origins of Christian Worship and Eucharistic Origins. In this book he updates his thinking in this area.

The studies in this volume are drawn together from a widely scattered set of publications, many difficult of access. They exemplify the variety of influences - religious, cultural, political - that interacted in Syria in Late Antiquity, and the range of responses that these evoked in changing historical circumstances. The first section of the book is concerned with the development of Syriac Christianity, with particular articles looking at the relations between Christians and Jews, and at the position of holy men. There follow two sections focusing on Marcionism and on Manichaeism, while the final studies examine aspects of Syriac Christianity after the Arab conquests.

This collection brings together a set of studies on the notions of the sacred and the secular held by early Christian writers, especially Augustine and Gregory the Great, and on their relationships in actual practice in Late Antiquity. Problems of heresy and orthodoxy in Latin Christianity, especially in the context of the Pelagian controversy, are discussed in this intellectual context and impact of his thought are also included.

The Christianity of Roman North Africa provides the setting for many of the articles collected here. Several focus on the writings of Cyprian and Augustine, others on the nomenclature of the martyrs of the 2nd-3rd centuries and their cult. The development of this cult and the cult of relics, both in general, and specifically in relation to Africa and to Rome, is a key theme in the author's work. He approaches the question from a liturgical standpoint, as well as those of archaeology and hagiography, and the liturgical history of the early Church forms a further strand running through the volume.

This book presents a series of Dr. Blumenthal's studies on the history of Neoplatonism, from its founder Plotinus to the end of Classical Antiquity, relating especially to the Neoplatonists' doctrines about the soul. The work falls into two parts. The first deals with Plotinus and considers the soul both as part of the structure of the universe and in its capacity as the basis of the individual's vital and cognitive functions. The second part is concerned with the later history of Neoplatonism, including its end. Its main focus is the investigation of how Neoplatonic psychology was modified and developed by later philosophers, in particular the commentators on Aristotle, and used as the starting point for their Platonizing interpretations of his philosophy.

Eighty years ago, Walter Bauer promulgated a bold and provocative thesis about early Christianity. He argued that many forms of Christianity started the race, but one competitor pushed aside the others, until this powerful 'orthodox' version won the day. The victors rewrote history, marginalizing all other perspectives and silencing their voices, even though the alternatives possessed equal right to the title of normative Christianity. Bauer's influence still casts a long shadow on early Christian scholarship. Were heretical movements the original forms of Christianity? Did the heretics outnumber the orthodox? Did orthodox heresiologists accurately portray their opponents? And more fundamentally, how can one make any objective distinction between 'heresy' and 'orthodoxy'? Is such labeling merely the product of socially situated power? Did numerous, valid forms of Christianity exist without any validating norms of Christianity? This collection of essays, each written by a relevant authority, tackles such questions with scholarly acumen and careful attention to historical, cultural-geographical, and socio-rhetorical detail. Although recognizing the importance of Bauer's critical insights, innovative methodologies, and fruitful suggestions, the contributors expose numerous claims of the Bauer thesis (in both original and recent manifestations) that fall short of the historical evidence.